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Thera 1.120: Isidatta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(120):Isidatta Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =120. Isidatta= Reborn in this Buddha-age in the kingdom of Avanti at Veḷugama,1 as the son of a caravan guide, he became (by correspondence) the unseen friend of Citta, a house-father at Macchikasaṇḍa. The latter wrote to him on the excellence of the Buddha, and sent him a copy of the system. This so moved him that he sought initiation into monkhood under the Thera Kaccāna the Great. In due course he acquired sixfold abhiññā(higher knowledge). Upon that he had a mind to visit the Buddha, and taking leave of the Thera, came in course of time to the Middle Country,2 and had an interview with the Lord(Buddha). The latter asked him the question, 'How goes 108 it with you, bhikkhu? Are you prospering?' And he replied: 'Exalted One, from the time when I was admitted into your Rule, all sorrow and pain left me, all sense of peril was calmed.' And he declared aññā(supreme attainment) in making that declaration, uttering this verse: ---- 120 Pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā,|| Dukkhakkhayo anuppatto patto me āsavakkhayo' ti.|| || ---- 120 The factors of my life well understood Stand yet a little while with severed root.3 Sorrow is killed! that quest I have won, and won Is purity from fourfold Venom's stain.4 ---- 1 Avanti lay north of the Vindhya Mountains, north-east of Bombay. It was one of the four chief monarchies in India when Buddhism arose, and was later absorbed into the Moriyan Empire. Its capital was Ujjenī. Veḷugāma (Bamboo-village) is not, so far, met with in other works (see Buddhist India, p. 1 ff.). Citta, whose home lay near Sāvatthī, was one of the most eminent lay-supporters of the Buddha. On this further instance, in the later tradition, of the doctrine being propagated by writing, cf. XCVII. On Kaccāma, see CXXIX. Pronounced Chitta, Kacchāna. 2 The Ganges Valley (Rhys Davids, 'The Middle Country,' JRAS, 1904, p. 83 ff.). 3 = verse 90, first half. 4 Āsavas. ---- =1.12-10 120 Commentary on the stanza of Isidattatthera= The stanza starting with Pañcakkhandhā pariññātā constitutes that of the venerable Thera Isidatta. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirths, (vaṭṭa) in this and that existence, was reborn in a family home, at the time of the Blessed One going about on a chariot-road, became pious-minded, and offered fragrant (āmoda) fruit, sweet to eat, (to Him). On account of that act of merit, he sprang up in the divine world, and having done meritorious deeds now and then, he kept wandering about his rounds of repeated rebirhts, among divine and human beings, and was reborn as the son of a certain caravan leader in the village of Vaḍḍha, in the kingdom of Avanti. His name was Isidatta. On having come of age, he happened to become an unseen friend of the wealthy householder Citta at Macchikasanḍa, who suitably sent to him a letter (sāsanaṃ), wherein was written the qualities of Buddha, over which he became piously pleased with the dispensation (sāsana), became a monk in the presence of the Thera Mahākaccāna, began developing spiritual insight and became an Arahant complete with six sorts of higher-knowledge but before long. Hence, has it been said in the Apadāna:– “I made my offering of fragrant fruit to the self-awakened Buddha of glolden complexion, the worthy recipient of sacrificial offerings, who had entered upon a chariot road (rathiyaṃ). It was in the ninetyfirst aeon (kappa) previous to the present, that I then made my offering of fruit. I do not remember any evil existence; this is the fruitful result of fruit-offering. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, become an Arahant with six sorts of higher-knowledge (abhiññā), he asked for permission (ūpucchitvā) of the Thera saying: “I shall go and serve Buddha” went to the middle region (majjhimadesa), approached the Master, paid his homage to Him, sat down on one side, and on being asked by the Master in the manner of having held His conversation (katapaṭisanthāra) with him thus: “O monk! I hope (kacci) you are allayed (khamanīyaṃ) and sufficiently supported (yāpanīyaṃ)?” and so on, he spoke a stanza, making manifest (byākaronto) his Arahantship. (aññā) by way of informing (pavedana vasena) thus: in the course of his reply (paṭivacana):– “O Blessed One! Beginning from the time I had approached your dispensation (sāsana), all my misery (dukkha) had been dispelled (apagata); every danger (parissayo) had become eliminated (vūpasanto). 120. “The five sensual aggregates (khandha) had been all-round understood (pariññātā). They stand with their roots cut asunder. The stage of extinction of pain (dukkha) had been accordingly attained (anupatto); by me, had been attained the destruction of cankers (āsava). There, pañcakkhandhā pariññātā means: By me had been known (ñātā) after having all-round analysed (paricchijja) in every respect (sabbaso), the five clinging (upādāna) sensaul aggregates (khandha) by means of the wisdom (paññā) of the right path (magga) accompanied by (sahita) the wisdom of spiritual insight (vipassanapaññā), thus:– “This is misery (dukkha), this much is misery (dukkha), not more than this;” there does not exist among them anything also that should be understood all round; thus, is the significance. Tiṭṭhanti chinnamūlakā means: They stand up to the later (carima) stage of cessation of mind (cittanirodha) because of having discarded by means of the noble right path (ariya-magga) and owing to having well cut off (samucchinnatā) the root of their ignorance (avijjā), craving (tanhā) and so on, due to the fact of but their having all-round been comprehended (pariññātattā) in every respect. Dukkhakkhayo anuppatto means: But because of their roots having been cut off also, the destruction and all-round extinction of the circle of suffering (vaṭṭa dukkha) had been accordingly attained (anupatto); nibbāna had been achieved (adhigataṃ). Patto me āsavakkhayo means: The Arahantship which gained the name of “Āsavekkhaya (elimination of cankers),” had been attained because of the fact that he should have specially gone towards the extinction (khayante) of all such cankers as begun with Kāmāsava (the canker of sensual pleasure), had been attained and aptly gained; thus, is the meaning. Some scholars (keci) however, read (pāṭhanti) “Antimāyaṃ samussayo (this complex form is the last); but because of the fact of the attainment of nibbāna this my accumulation of body (attabhāvo) is final (antimo) and last of all (sabbapacchimako) there exists now. No new existence (punabbhavo); thus, is the meaning. Whatever, however, has not been said here and there (tatthatattha avuttaṃ) that is but obvious (uttānaṃ) because of the manner said prevously (heṭṭhā). The Commentary on the stanza of the Thera Isidatta is complete. The Commentary on the twelfth Chapter is complete. The Commentary elucidating the meaning of the first Section aptly adorned with one hundred and twenty stanzas of the senior monks in the book of the Commentary of the Theragāthā in the Paramatthadīpanī is also complete. ----